English
Mind and mental factors are other-powered, because they arise from the preceding moment of the same kind. Non-associated formations are the states of form, all of which are completely imputed, and the states of mind and mental factors are other-powered. Unconditioned suchness is the perfectly established, and the others are the states of the perfectly established. In the Discrimination of the Middle and Extremes, it says: "By whatever discriminations, whatever things appear and are examined, that itself is completely imputed; that nature itself does not exist. The nature of the other-powered is discrimination, which arises from conditions; establishment is prior to that; whatever is constantly non-existent." Thus it is. From the perspective of substance existence and imputation existence, form, mind, mental factors, touch, and so on, twenty-three in total, and suchness are substance existence; mental factor volition and so on, twenty-nine in total, and all non-associated formations, and space and the four cessations are imputation existence. In the Compendium, it says: "Should suchness be said to exist as a substance, or should it be said to exist as an imputation? It should be said to exist as a substance." From the perspective of conventional truth and ultimate truth, the other-powered is the phenomenal ultimate, the perfectly established is the nature ultimate, and the completely imputed is the truth of conventional truth. In the Commentary on the Discrimination of the Middle and Extremes, it says: "Ultimate truth is only the perfectly established, because the other-powered and the completely imputed do not exist in the ultimate." If it seems contradictory, it is consistent, because the other-powered temporarily has the ability to function, and exists only in the aspect of clear experience, therefore it is said in that way, and it is taken in that direction. In things, the first two are conventional, and the latter exists as ultimate. Combining with the intention of the Buddha: Mind and mental factors are empty of self and phenomena, this is the intention of all the Buddha's teachings, therefore, all the words spoken in this way are definitive meaning, and saying that there is self and form, and saying that there is nothing at all in reality, all of these are provisional meaning, all saying that all phenomena are empty of inherent existence, all refer to the absence of characteristics of the completely imputed, the other-powered has no nature of arising from itself, and the perfectly established has no nature of things in the ultimate. Saying that there is no consciousness also refers to the completely imputed.
Chinese
是指对（阿赖耶）识的理解。说“不生不灭”也是指没有自生，以及没有以实物存在的灭。说“缘起非自生，亦非他生”等，是指不是仅仅从一个因或缘产生，也不是存在于聚合之中。说“自性清净”也是指没有遍计所执的相。说“一切法不可说”是指像哑巴的梦一样，是圣者各自以自证智的行境，而向他人展示的一切，都只是对总相的虚构，实际上是不可说的。说“一切法离戏论”是指不是言语概念的对境，因为言语表达和概念所显现的一切都是对总相的虚构，因此心性本身无法通过言语表达和概念来描述。说“一切法如幻”是指依赖于因缘，以及显现为能取所取，但对于一无所有的情况，由于不依赖因缘，所以根本不能说是幻象。因此，说“一切法空性”只对唯识宗合理，不是像自空，色法自身空那样，而是像柱子等被他空那样来表达，所以，他起心和心所是空性的。如果问被否定的对境是什么，那就是人我执和法我执，即能取所取二者是空性的。对于一无所有的情况，由于没有否定的基础，所以连空性的名称都不能说。修行的所缘是无我，因此也不执着于他起，而是安住于一无所缘的状态。如《摄地经》云：“此等唯是识，如是而缘念，何者于前立，彼亦不安住。”行为的自性是指，将仅仅是刹那心流的心识假立为有情，缘于无数的众生，为了利益他们，在无数劫中行持六度波罗蜜多。成就的果实是佛陀功德的差别不可思议，但以无分别智，纯净的法性为对境，这是完全没有颠倒的圆满。
English
It refers to the understanding of consciousness (ālaya-vijñāna). Saying "unborn and unceasing" also refers to the absence of self-origination and the non-existence of cessation as a substance. Saying "dependent origination is not from self, nor from other" and so on, refers to the fact that it does not arise from a single cause or condition alone, nor does it exist within an aggregation. Saying "naturally pure" also refers to the absence of imputed characteristics. Saying "all dharmas are inexpressible" refers to the fact that, like a mute's dream, it is the domain of the wisdom of self-awareness of the noble ones, but all that is shown to others is merely a fabrication of generalities, and in reality, it is inexpressible. Saying "all dharmas are free from elaboration" means that it is not the object of verbal concepts, because all appearances in verbal expression and conceptualization are fabrications of generalities, therefore the nature of mind itself cannot be expressed or conceptualized through words and concepts. Saying "all dharmas are like illusions" refers to dependence on conditions and the appearance of grasper and grasped, but for the case of nothingness, since it does not depend on conditions, it cannot be said to be an illusion at all. Therefore, saying "all dharmas are emptiness" is only reasonable for the Mind-Only school, not like self-emptiness, where form is empty by itself, but it is expressed like a pillar being empty by other, so the other-dependent mind and mental factors are empty. If asked what is being negated, it is the self of person and the self of phenomena, that is, the grasper and grasped are both empty. For the case of nothingness, since there is no basis for negation, even the term emptiness cannot be spoken. The object of meditation is selflessness, therefore one does not cling to the other-dependent, but abides in a state of non-objectification. As the *Compendium of Grounds* says: "These are only mind-only, thus contemplating, whatever is placed in front, one does not abide even in that." The nature of conduct is to regard the stream of momentary consciousness as sentient beings, and focusing on countless beings, for the sake of benefiting them, to practice the six perfections for three countless eons. The fruit of accomplishment is that the distinctions of the Buddha's qualities are inconceivable, but taking the non-conceptual wisdom, the pure nature of reality, as the object, is the complete perfection without inversion.
Chinese
成立，是胜义谛。后得的器情等所知之证悟，是为利他而化现，以及显现于密严刹土之庄严，连同圆满受用之显现，即是清净他空，此为世俗谛。连同四智，是各别之实体。这些也如前所说，境义于心中成为习气，连同阿赖耶识，是转依之果。其中，他空不净显现为境，转依故，刹土清净。连同义与心清净且转依故，是为智慧。阿赖耶识转变故，是为大圆镜智。意识转变故，是为平等性智。烦恼意转变故，是为妙观察智。五根识转变故，是为成所作智。作为所依之各种习气的阿赖耶识转变后，于义之阿赖耶识所安立之分，清净诸盖障故，义显现，成为无二智慧功德一切之自性，获得事业圆满，乃至轮回未空之间，不需勤作，任运成就利有情之事，如是而认为。彼之遮破，是于自与共义无有，禅修亦无所缘，无有习气之菩提，利生之事恒常不绝任运成就，以及佛陀之功德无量，后得世俗清净之刹土连同显现虽是真实，然因执着真实之故，有二过失，即无有成立之因，与有能损之因。初者有二，即无有理智，与无有教证。初者，外境无有之成立因并不遮破，因我等亦不认为义为实有物。然认为义显现为心不应理。若云佛陀所说，则为有密意者，因所有密意之基础皆以心为主，故于轮回之际，仅就此世之所作而立意，若未获得心之自在，则因业与烦恼而漂泊于轮回，若已获得，则趋向解脱，获得后功德更增等，于有习气期间仅显现为所作故。必要是，于义执着为异体自相者，因彼等遮止，贪嗔自息者，仅是显现转变。
English
It is established, it is the ultimate truth. The realization of knowing the objects of the senses and beings, etc., that are attained later is the emanation for the benefit of others, and the appearance of the ornaments of the Akanishta realm, together with the appearance of perfect enjoyment, is the pure other-emptiness, which is the conventional truth. Together with the four wisdoms, they are separate entities. These are also, as previously explained, the result of the transformation of the basis, with the imprints of objects and meanings in the mind. From this, the impure other-emptiness appears as an object, and the land is purified by the transformation of the basis. Because the meaning and the mind are pure and transformed, it is wisdom. Because the alaya-consciousness is transformed, it is the mirror-like wisdom. Because the mind-consciousness is transformed, it is the wisdom of equality. Because the afflicted mind is transformed, it is the wisdom of discernment. Because the five sense consciousnesses are transformed, it is the wisdom of accomplishment. After the alaya-consciousness, which is the basis of various imprints, is transformed, the part established in the alaya-consciousness of meaning is purified of all obscurations. The meaning manifests, becoming the nature of all non-dual wisdom qualities, and obtaining perfect activity, until samsara is empty, the benefit of sentient beings is spontaneously accomplished without effort, so it is believed. The refutation of this is that there is no self or common meaning, there is no object of meditation, the enlightenment without imprints, the benefit of beings is constantly and spontaneously accomplished, and the qualities of the Buddha are immeasurable. Although the appearance of the pure realm of the conventional truth attained later is true, there are two faults due to clinging to the truth, namely, there is no cause for establishment, and there is a cause for harm. The first has two, namely, there is no reason, and there is no scriptural proof. In the first, the cause for the non-existence of external objects is not refuted, because we do not believe that meaning is a real thing. However, it is unreasonable to think that the appearance of meaning is the mind. If it is said that the Buddha said it, then it is with intention, because the basis of all intentions is mainly the mind, so in the time of samsara, it is intended only for the actions of this life. If one does not gain control over the mind, one will wander in samsara due to karma and afflictions, and if one gains it, one will tend towards liberation, and after gaining it, one's qualities will increase, etc., because it only appears to be done during the time of imprints. The necessity is that those who cling to meaning as a different entity and self-character are prevented, and those whose greed and aversion subside are only a transformation of appearance.